4 always in every request of mine on behalf of you all, making my requests with joy,
5 for your partnership in furtherance of the Good News from the first day until now;
6 being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ.
7 It is even right for me to think this way on behalf of all of you, because I have you in my heart, because both in my bonds and in the defense and confirmation of the Good News, you all are partakers with me of grace.
8 For God is my witness, how I long after all of you in the tender mercies of Christ Jesus.
9 This I pray, that your love may abound yet more and more in knowledge and all discernment,
10 so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ,
11 being filled with the fruits of righteousness which are through Jesus Christ, to the glory and praise of God.
12 Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the Good News,
13 so that it became evident to the whole palace guard, and to all the rest, that my bonds are in Christ,
14 and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear.
15 Some indeed preach Christ even out of envy and strife, and some also out of good will.
16 The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains;
17 but the latter out of love, knowing that I am appointed for the defense of the Good News.
18 What does it matter? Only that in every way, whether in pretense or in truth, Christ is proclaimed. I rejoice in this, yes, and will rejoice.
19 For I know that this will turn out to my salvation through your prayers and the supply of the Spirit of Jesus Christ,
20 according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will be magnified in my body, whether by life or by death.
21 For to me to live is Christ, and to die is gain.
22 But if I live on in the flesh, this will bring fruit from my work; yet I don’t know what I will choose.
23 But I am hard pressed between the two, having the desire to depart and be with Christ, which is far better.
24 Yet to remain in the flesh is more needful for your sake.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 1:6See how he also teaches them to be unassuming. For since he had witnessed a great thing of them, that they may not feel as men are apt to do, he presently teaches them to refer both the past and the future to Christ. How? By saying, not, "Being confident that as ye began ye will also finish," but what? "He which began a good work in you will perfect it." He did not rob them of the achievement, (for he said, "I rejoice for your fellowship," clearly as if making it their act,) nor did he call their good deeds solely their own, but primarily of God. … if He is "no respecter of persons," as indeed He is none, but is looking to our purpose when He aids us in good deeds, it is evident that we are agents in drawing Him to us … But if God will perfect, then neither shall there be much labor, but it is right to be of good courage, for that they shall easily accomplish all, as being assisted by Him.
See how he also teaches them to be unassuming. For since he had witnessed a great thing of them, that they may not feel as men are apt to do, he presently teaches them to refer both the past and the future to Christ. How? By saying, not, "Being confident that as ye began ye will also finish," but what? "He which began a good work in you will perfect it." He did not rob them of the achievement, (for he said, "I rejoice for your fellowship," clearly as if making it their act,) nor did he call their good deeds solely their own, but primarily of God. … if He is "no respecter of persons," as indeed He is none, but is looking to our purpose when He aids us in good deeds, it is evident that we are agents in drawing Him to us … But if God will perfect, then neither shall there be much labor, but it is right to be of good courage, for that they shall easily accomplish all, as being assisted by Him.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 1:21For even in dying, he means, I shall not have died, for I have my life in myself: then would they truly have slain me, had they had power through this fear to cast faith out of my soul. But as long as Christ is with me, even though death overtake me, still I live, and in this present life, not this, but Christ is my life. … And truly all these things he said to comfort the Philippians. … "To me," he says, "to live is Christ;" if you will enquire of my life, it is He. "And to die is gain." Wherefore? Because I shall more clearly be present with Him; so that my death is rather a coming to life; they who kill me will work on me no dreadful thing, they will only send me onward to my proper life, and free me from that which is not mine.
For even in dying, he means, I shall not have died, for I have my life in myself: then would they truly have slain me, had they had power through this fear to cast faith out of my soul. But as long as Christ is with me, even though death overtake me, still I live, and in this present life, not this, but Christ is my life. … And truly all these things he said to comfort the Philippians. … "To me," he says, "to live is Christ;" if you will enquire of my life, it is He. "And to die is gain." Wherefore? Because I shall more clearly be present with Him; so that my death is rather a coming to life; they who kill me will work on me no dreadful thing, they will only send me onward to my proper life, and free me from that which is not mine.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Philippians 1:6But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? … Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. … God is not like men, so as to be wearied out or exhausted by conferring kindness. … Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (Psalm 138:8; Isaiah 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons.
But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? … Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. … God is not like men, so as to be wearied out or exhausted by conferring kindness. … Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (Psalm 138:8; Isaiah 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons.
John Calvin, Commentaries, on 1:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Philippians 1:21–24Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death … He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain. … let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us. … And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us. … In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation.
Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death … He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain. … let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us. … And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us. … In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation.
John Calvin, Commentaries, on 1:18–21 and 1:22–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 1:3–5He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. … The best remembrance of our friends is to remember them at the throne of grace. … Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. … As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.
He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. … The best remembrance of our friends is to remember them at the throne of grace. … Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. … As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.
Matthew Henry, Commentary on the Whole Bible, on 1:3–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 1:12–14A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, Ti2 2:9. They cannot imprison the word of God; that has its free course, though I am confined." … Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. … when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. … Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement.
A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, Ti2 2:9. They cannot imprison the word of God; that has its free course, though I am confined." … Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. … when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. … Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement.
Matthew Henry, Commentary on the Whole Bible, on 1:12–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Philippians 1:6–7Being persuaded - The grounds of which persuasion are set down in the following verse. That he who hath begun a good work in you, will perfect it until the day of Christ - That he who having justified, hath begun to sanctify you, will carry on this work, till it issue in glory. … As it is right for me to think this of you all - Why? He does not say, "Because of an eternal decree;" or, "Because a saint must persevere;" but, because I have you in my heart, who were all partakers of my grace - That is, because ye were all (for which I have you in my heart, I bear you the most grateful and tender affection) partakers of my grace - That is, sharers in the afflictions which God vouchsafed me as a grace or favour, Php 1:29,30; both in my bonds, and when I was called forth to answer for myself, and to confirm the gospel.
Being persuaded - The grounds of which persuasion are set down in the following verse. That he who hath begun a good work in you, will perfect it until the day of Christ - That he who having justified, hath begun to sanctify you, will carry on this work, till it issue in glory. … As it is right for me to think this of you all - Why? He does not say, "Because of an eternal decree;" or, "Because a saint must persevere;" but, because I have you in my heart, who were all partakers of my grace - That is, because ye were all (for which I have you in my heart, I bear you the most grateful and tender affection) partakers of my grace - That is, sharers in the afflictions which God vouchsafed me as a grace or favour, Php 1:29,30; both in my bonds, and when I was called forth to answer for myself, and to confirm the gospel.
John Wesley, Explanatory Notes upon the New Testament, on 1:6 and 1:7; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Philippians 1:23–24Having a desire to depart, and to be with Christ - … It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire … to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer's business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive. … To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live.
Having a desire to depart, and to be with Christ - … It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire … to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer's business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive. … To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live.
Adam Clarke, Commentary on the Holy Bible, on 1:23 and 1:24; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Philippians 1
Philippians 1:3–24, World English Bible
Philippians 1 in the Bible · Told in the Story: Chapter 32, Joy in Chains
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 1:6See how he also teaches them to be unassuming. For since he had witnessed a great thing of them, that they may not feel as men are apt to do, he presently teaches them to refer both the past and the future to Christ. How? By saying, not, "Being confident that as ye began ye will also finish," but what? "He which began a good work in you will perfect it." He did not rob them of the achievement, (for he said, "I rejoice for your fellowship," clearly as if making it their act,) nor did he call their good deeds solely their own, but primarily of God. … if He is "no respecter of persons," as indeed He is none, but is looking to our purpose when He aids us in good deeds, it is evident that we are agents in drawing Him to us … But if God will perfect, then neither shall there be much labor, but it is right to be of good courage, for that they shall easily accomplish all, as being assisted by Him.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Philippians · on Philippians 1:21For even in dying, he means, I shall not have died, for I have my life in myself: then would they truly have slain me, had they had power through this fear to cast faith out of my soul. But as long as Christ is with me, even though death overtake me, still I live, and in this present life, not this, but Christ is my life. … And truly all these things he said to comfort the Philippians. … "To me," he says, "to live is Christ;" if you will enquire of my life, it is He. "And to die is gain." Wherefore? Because I shall more clearly be present with Him; so that my death is rather a coming to life; they who kill me will work on me no dreadful thing, they will only send me onward to my proper life, and free me from that which is not mine.
John Chrysostom, Homilies on the Epistle to the Philippians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Philippians 1:6But some one will say, why should men dare to assure themselves for to-morrow amidst so great an infirmity of nature, amidst so many impediments, ruggednesses, and precipices? … Paul, assuredly, did not derive this confidence from the steadfastness or excellence of men, but simply from the fact, that God had manifested his love to the Philippians. … God is not like men, so as to be wearied out or exhausted by conferring kindness. … Let, therefore, believers exercise themselves in constant meditation upon the favors which God confers, that they may encourage and confirm hope as to the time to come, and always ponder in their mind this syllogism: God does not forsake the work which his own hands have begun, as the Prophet bears witness, (Psalm 138:8; Isaiah 64:8;) we are the work of his hands; therefore he will complete what he has begun in us. When I say that we are the work of his hands, I do not refer to mere creation, but to the calling by which we are adopted into the number of his sons.
John Calvin, Commentaries, on 1:1–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Philippians 1:21–24Interpreters have hitherto, in my opinion, given a wrong rendering and exposition to this passage; for they make this distinction, that Christ was life to Paul, and death was gain. I, on the other hand, make Christ the subject of discourse in both clauses, so that he is declared to be gain in him both in life and in death … He declares that it is indifferent to him, and is all one, whether he lives or dies, because, having Christ, he reckons both to be gain. … let Christ be with us, and he will bless our life as well as our death, so that both will be happy and desirable for us. … And assuredly this is in reality to live and die to Christ, when, with indifference as to ourselves, we allow ourselves to be carried and borne away withersoever Christ calls us. … In the mean time, believers do not cease to regard death with horror, but when they turn their eyes to that life which follows death, they easily overcome all dread by means of that consolation.
John Calvin, Commentaries, on 1:18–21 and 1:22–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 1:3–5He remembered them with joy. At Philippi he was maltreated; there he was scourged and put into the stocks, and for the present saw little of the fruit of his labour; and yet he remembers Philippi with joy. … The best remembrance of our friends is to remember them at the throne of grace. … Thanksgiving must have a part in every prayer; and whatsoever is the matter of our rejoicing ought to be the matter of our thanksgiving. What we have the comfort of, God must have the glory of. … As holy joy is the heart and soul of thankful praise, so thankful praise is the lip and language of holy joy.
Matthew Henry, Commentary on the Whole Bible, on 1:3–6; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Philippians 1:12–14A strange chemistry of Providence this, to extract so great a good as the enlargement of the gospel out of so great an evil as the confinement of the apostle. "I suffer trouble as an evil-doer, even unto bonds; but the word of God is not bound, Ti2 2:9. They cannot imprison the word of God; that has its free course, though I am confined." … Paul's sufferings made him known at court, where perhaps he would never have otherwise been known; and this might lead some of them to enquire after the gospel for which he suffered, which they might otherwise have never heard of. … when they saw Paul imprisoned for Christ, they were so far from being deterred from preaching Christ and praising his name, that it made them the more bold; for they could gladly suffer in Paul's company. … Observe the power of divine grace; that which was intended by the enemy to discourage the preachers of the gospel was overruled for their encouragement.
Matthew Henry, Commentary on the Whole Bible, on 1:12–20; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Philippians 1:6–7Being persuaded - The grounds of which persuasion are set down in the following verse. That he who hath begun a good work in you, will perfect it until the day of Christ - That he who having justified, hath begun to sanctify you, will carry on this work, till it issue in glory. … As it is right for me to think this of you all - Why? He does not say, "Because of an eternal decree;" or, "Because a saint must persevere;" but, because I have you in my heart, who were all partakers of my grace - That is, because ye were all (for which I have you in my heart, I bear you the most grateful and tender affection) partakers of my grace - That is, sharers in the afflictions which God vouchsafed me as a grace or favour, Php 1:29,30; both in my bonds, and when I was called forth to answer for myself, and to confirm the gospel.
John Wesley, Explanatory Notes upon the New Testament, on 1:6 and 1:7; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Philippians 1:23–24Having a desire to depart, and to be with Christ - … It appears to be a metaphor taken from the commander of a vessel, in a foreign port, who feels a strong desire … to set sail, and get to his own country and family; but this desire is counterbalanced by a conviction that the general interests of the voyage may be best answered by his longer stay in the port where his vessel now rides; for he is not in dock, he is not aground, but rides at anchor in the port, and may any hour weigh and be gone. Such was the condition of the apostle: he was not at home, but although he was abroad it was on his employer's business; he wishes to return, and is cleared out and ready to set sail, but he has not received his last orders from his owner, and whatever desire he may feel to be at home he will faithfully wait till his final orders arrive. … To abide in the flesh - It would certainly be gain to myself to die, but it will be a gain to you if I live.
Adam Clarke, Commentary on the Holy Bible, on 1:23 and 1:24; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.